Numbers 12

Numbers 12:3

3. (Now the man Moses was very meek.] This is added as the reason, why he passed by the affront they put upon him; and why God avenged it. It is also a confutation of their charge against him; showing that he was so far from the pride they imputed to him, that he did not resent their undutiful behaviour towards him: so that it is not so much a commendation, as a necessary account, of himself. To such vindications of themselves the humblest souls may be constrained by the calumnies of wicked men: as we see, not only in St. Paul, but in our blessed Saviour also, when assailed by the malignity of their enemies, John x. 36; 2 Cor. xi. 10, 23. And this is the more allowable, when men know, not only that they write the truth, but that it is notorious to all that are acquainted with them. The holy writers also are not to be confined to our rules; being moved by the Holy Ghost to set down things, which of themselves perhaps they would not have mentioned. And men, who have a due reverence for the Holy Scriptures, will look on this, rather as the Holy Ghost’s testimony concerning Moses, than as Moses’s testimony concerning himself. Bp. Patrick. — Moses was very meek.] Who can look for love and prosperity at once, when the holy and meek Moses finds enmity in his own flesh and blood? Rather than we shall want, “a man’s enemies shall be those of his own house,” Micah vii. 6. Authority cannot fail of opposition, if it be never so mildly swayed. No man could have given more proofs of his courage than Moses. He slew the Egyptian: he confronted Pharaoh in his own court: he beat the Midianite shepherds: he feared not the troops of Egypt: he durst behold the face of God amidst all the terrours of Sinai: and yet that Spirit, which made and knew his heart, says, “He was very meek above all men upon earth.” Mildness and fortitude may well lodge together in one breast: to correct the misconceptions of those men, who think none valiant, but those that are fierce and cruel. Bp. Hall.

Numbers 12:4

4. And the Lord spake suddenly &c.] As the Israelites lived then under the immediate government of God, God Himself undertook to decide the controversy depending between these His chief ministers, who were not accountable to any other judge. Stackhouse. Because Moses was meek, therefore he complained not. Because he was meek and complained not, therefore God asserted His cause the more. The less a man strives to avenge himself, the more is God his champion. Bp. Hall.

Numbers 12:6

6.—in a vision.] Or enigmatical representation of something thereby signified: as of “the wheels,” and “dry bones,” in Ezekiel; of the “ram” in Daniel, &c. Hence a prophecy is called a vision, Is. i. 1. A “dream” was generally in the night, and always when the senses were suspended. In this case the representation was frequently obscure, and not easily understood. Such was that of “Jacob’s ladder,” “Pharaoh’s kine,” &c. Bp. Kidder.

Numbers 12:7

7. My servant Moses is not so.] That is, he is a Prophet favoured with clearer revelations. Bp. Patrick. — who is faithful in all mine house.] Because he was entrusted with God’s whole family; and faithfully discharged the trust reposed in him. Bp. Patrick. Moses was zealously careful for God’s glory, and now God is zealous for his. The remunerations of the Almighty are infinitely gracious. He cannot want honour and patronage that seeks the honour of his Maker. The ready way to true glory is goodness. Bp. Hall.

Numbers 12:8

8. With him will I speak mouth to mouth.] In a most familiar manner, as one friend discourses with another. According to the Jews, Moses differed from other Prophets in these four particulars: 1st, God spake to others by a mediator; but to Moses by Himself. 2dly, When they prophesied, their senses were bound up either in visions or in dreams: whereas Moses was perfectly awake, as we are when we discourse with each other. 3dly, After the vision, they were often so weak and feeble, as to be scarce able to stand on their feet: but Moses spake with the Divine Majesty without consternation or alarm. 4thly, God did not communicate Himself to other Prophets, whenever they pleased; but Moses might at any time have recourse to God, to inquire of Him, and receive an answer. Bp. Patrick, Stackhouse. — even apparently.] Plainly, clearly, and distinctly: thus He proclaimed His name to Moses, Exod. xxxiv. 6, 7. Bp. Patrick. — and not in dark speeches:] Or in parables and enigmatical representations: such as, the “ladder,” which Jacob saw in a dream; the “seething pot,” which was shewn to Jeremiah; the “wall by a plumbline,” and the “basket of summer fruit,” which Amos saw; the “besatz,” which were represented to Daniel; the “lamps,” and the “mountains, horses and chariots,” to Zechariah; and “the roll of the book,” which Ezekiel was to eat. Bp. Kidder. — the similitude of the Lord shall he behold:] No man hath seen God, or can see Him. The meaning is, that as Moses had the will of God more plainly revealed to him, so he was admitted to a greater sight of His glory than any other. Bp. Kidder. It relates to that wonderful apparition of God to him in the bush, Exod. iii. 6; but especially to that revelation which God made of Himself, when He told him that he could not see His face, but should behold His back parts, Exod. xxxiii. 20, 23. This privilege was granted to none but Miriam’s leprosy. The names of the men who Before CHRIST 1400.

Numbers 12:11

11. And Aaron said &c.] Miriam was stricken; Aaron escaped: yet both had sinned. His priesthood could not rescue him; the greatness of his dignity did but add to the heinousness of his sin: his repentance freed him: “Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly.” No wonder that we behold Aaron free, while we behold him penitent: this very confession saved him before from bleeding for idolatry, which now preserves him from leprosy for his envious repining. The universal antidote for all the judgments of God is our humble repentance. Bp. Hall.

Numbers 12:12

12. Let her not be as one dead.] The leper was separated from the living, and defiled as the dead. Bp. Kidder.

Numbers 12:13

13. And Moses cried unto the Lord.] Admirable was the meekness of Moses. His people, the Jews, rebelled against him; God proffers revenge; he would rather die than they should perish: his sister rebels against him; God works his revenge; he will not give God peace, till she be cured. Behold a worthy and noble pattern for us to follow! How far are they from this disposition, who are not only content God should revenge, but are ready to anticipate God’s revenge with their own! Bp. Hall.

Numbers 12:14

14. — If her father had but spit in her face.] As a mark of anger and contempt. Bp. Patrick.

Spitting before any one, or spitting upon the ground in speaking of any one’s actions, is through the East an expression of extreme detestation. Sir J. Chardin. An Arab would by no means suffer that any one should spit in his face, or, as they phrase it, upon his beard, especially if he thinks himself equal in power to the aggressor. I remember to have seen in a caravan, that some one, spitting sideways, defiled a little the beard of a

Mahometan, who was cruelly offended by it. The offender instantly asked pardon, and kissed his beard; by which submission the former was appeased. Niebuhr. Perhaps the passage in the text may be explained by saying, “had there been a quarrel and anger between a father and his daughter, so that he had spit at her, that is, towards her, such an affront, such a misunderstanding, could not be instantly made up, and forgotten; it must have some time to cool in: during some few days, there would be a reluctance in the parties, to their former cordiality and freedom: on a like principle let Miriam be excluded from the camp during seven days.” Fragments to Calmet.

Numbers 12:15

15. — and the people journeyed not &c.] For the cloud was gone, which should have directed them in their motions. Besides, this respect perhaps was shewn to her, as a prophetess; and she had hereby time to humble herself before God, and to beg His pardon for her sin. Bp. Patrick. God’s love to Moses suffers him not to obtain presently his suit for Miriam. His kindness to his sister made him pray against himself. If the judgment had been at once inflicted and removed, there had been no example of terror for others. God either denies or defers the grant of our requests, for our good: it would be hurtful to us, if our suits should always be heard. It was fit for all parties that Miriam should continue some time leprous. If the judgments of God should be only as passengers, and not sojourners at least, they would be not at all regarded. Bp. Hall.

Chap. XIII. ver. 1. And the Lord spoke unto Moses, saying.] As they were now come to the borders of Canaan, the Lord ordered Moses to exhort them to go up and take possession of it; and “fear not, neither be discouraged,” as we read in Deut. i. 21. But the people, distrusting God’s power, Deut. ix. 23, desired they might first send some to search out the land, before they attempted its conquest, Deut. i. 22. Bp. Patrick.